997# “好叫那从日出之地所来的众王的道路得以预备”表示好让来自主的神性真理可以流入。这从“众王的道路”的含义清楚可知，“众王的道路”是指神性真理的流注，“道路”表示流注，“众王”表示真理。之所以指神性真理的流注，是因为它被称为“从日出之地所来的众王的道路”；“道路”表示流注，因为从一个社群到另一个社群、因而来自主的一切流注都通过在灵界打开的道路进行。由于“日出之地”表示主所在的地方，所以“从日出之地”表示从主。主是天堂的太阳，故在圣言中，“太阳或日头”是指爱方面的主(可参看AE401a-e,412b,527节)。“东方”和“日出之地”是指主所在的地方(可参看AE422节)；“王”表示神性真理(AE29,31,553,625节)。前面提到这些话在最近或最直接的意义上是什么意思，即：好叫一条从迦南地到亚述的道路可以打开，迦南地表示教会的属灵之物，亚述表示教会的理性之物。幼发拉底河将这些地隔开，并形成它们的边界。因此，“那从日出之地所来的众王的道路”表示来自教会的一条通道；“幼发拉底河的水干了”在这层意义上是指这条通道打开了。
现在要说一说神性真理从主进入人的流注。热和光都从显为太阳的主发出；但热是神性良善，光是神性真理。光，也就是神性真理，流入并进入每一位天堂天使，也进入每个世人，并给予内在视觉，也就是理解力的视觉。因为每个人，就其灵而言，不是就其身体而言，都有接受这光的官能，也就是说，都有理解神性真理的官能。随着人的成长，这官能就被打开，并按照秩序，通过知识或科学，以及对良善和真理的认知而培育和形成他的理性。但热，也就是神性良善，不像光，也就是神性真理那样流入天使或世人。原因在于，人生在各种邪恶中，邪恶带来阻碍或反对。因此，在热，也就是神性良善能流入之前，邪恶必须被移除；邪恶是通过视它们为反对神的罪，并通过祈求主的帮助而避开它们被移除的。因此，人如此接受神性良善到何等程度，就在何等程度上进入理解神性真理的光。因为神性真理进入一个被改造之人的道路就是意愿的良善和由此而来的生活良善。
然而，当一个人没有处于神性良善，而是处于邪恶时，尽管他仍拥有接受光的官能，也就是说，拥有理解神性真理的官能，但只有在他处于与邪恶分离的状态下才可以拥有；他若没有处于一种分离的状态，就没有这种对真理的理解。当一个人只被保持在属于其理解力的思维中，同时没有被保持在属于其意愿的情感中时，他就处于一种分离的状态。但在这种状态下，人没有被改造，因为那时光没有影响他的生活，也就是说，神性真理没有被植入。不过，当人被保持在来自理解力的思维中，同时又被保持在来自意愿的情感中时，他就处于没有分离的状态；在这种状态下，人不接受光，也就是说，不理解神性真理，除非他同时在意愿的情感上处于神性良善，因为在这种状态下，属于意愿的邪恶和随之而来的属于思维的虚假，都会阻碍并熄灭光。关于人的这两种状态，我们将在下文予以详述。
(关于第六诫续)由于婚姻之爱在首要本质上是来自主的对主之爱，因而是纯真，所以婚姻之爱也是平安，就是天堂里的天使所拥有的那种平安。正如纯真是一切良善的真正存在，平安则是来自良善的一切快乐的真正存在；因此，它是婚姻伴侣之间的一切喜乐的真正存在。由于一切喜乐都属于爱，而婚姻之爱是天堂所有爱中最基本的爱，所以平安本身主要住在婚姻之爱中。平安是当邪恶和虚假与良善和真理的一切纷争和争战止息时，由主与天堂和教会的结合，以及良善与真理的结合产生的内心和灵魂的幸福(可参看AE365节)。由于婚姻之爱是从这些结合中降下来的，所以这爱的一切快乐是从天上的平安中降下来的，并从这平安中获得自己的本质。此外，这平安在天堂闪耀出来，就像天堂的幸福从婚姻伴侣的脸上闪耀出来一样，因为他们处于这爱，并出于这爱注视彼此。这从至内层影响爱之快乐，被称为平安的天堂幸福只能被赐予那些能从至内层，因而从内心结合在一起的人。
997. That the way of the kings from the rising of the sun might be prepared. That this signifies that Divine truth from the Lord might flow in, is evident from the signification of the way of the kings, as denoting the influx of Divine truth. For way signifies influx, and kings signify truths. The reason why it is an influx of Divine truth which is meant is, that it is called the way of the kings from the rising of the sun; for by ways are signified influx, because all influx from one society to another, thus from the Lord, takes place by ways opened in the spiritual world, and because by the rising of the sun is signified where the Lord is, thus, from the rising of the sun, is from the Lord.
That the Lord is the Sun of heaven, and that hence by the sun, in the Word, is meant the Lord as to love, may be seen above (n. 401, 412, 527). That by the east, and by the rising of the sun, is meant where the Lord is (see n. 422), and that by kings are signified Divine truths (n. 29, 31, 553, 625). What is meant by these words, in a proximate sense, was mentioned above, namely, that a way might be opened from the land of Canaan, by which is signified the Spiritual of the church, to Assyria, by which is signified the Rational of the church. The river Euphrates separated and divided those lands. Hence by the way of the kings from the rising of the sun, is signified a passage from the church. That this should be opened, is meant in that sense by the water of the Euphrates being dried up.
[2] Something shall now be said concerning the influx of Divine truth from the Lord with men. From the Lord as a Sun proceed both heat and light, but the heat is Divine Good, and the light is Divine truth. The light, which is Divine truth, flows in and enters with every angel of heaven, and also with every man in the world, and gives internal sight, which is that of the understanding. For every man as to his spirit, although not as to the body, has the faculty of receiving that light, that is, of understanding Divine truth. But that faculty is opened, as the man grows up, and cultivates and forms his Rational, according to order, by sciences, and by the knowledges of good and truth. But the heat, which is Divine Good, does not flow in with angels and with man in the same way as the light, which is Divine truth. The reason is, that a man is born into evils of every kind, and evils offer opposition. Therefore these are first to be removed before the heat, which is Divine Good, can flow in; and they are removed by regarding them as sins against God, and shunning them, the Lord being implored for aid. So far, therefore, as a man thus receives Divine Good, so far he comes into the light of understanding Divine truth. For the way by which Divine truth comes into a man who is reformed is the good of the will, and thence of his life.
[3] When a man, however, is not in Divine Good, but in evil, he still has the faculty of receiving light, or of understanding Divine truth, but only so far as he is in a state separated; if he is not in a state separated then he does not so understand it. A man is in a state separated when he is kept only in the thought of the understanding, and not at the same time in the affection of his will. But in this state a man is not reformed, because that light does not then affect his life, that is to say, Divine truth is not implanted. But a man is in a state not separated, when he is kept in thought from the understanding, and at the same time in affection from the will. In this state he neither receives the light nor understands Divine truth, if he is not at the same time in Divine Good as to the affection of the will; for in this state the evils of the will, and thence the falsities of the thought, stand in the way and extinguish the light. But concerning these two states of man more will be said in the following article.
Continuation concerning the Sixth Precept:-
[4] Because conjugial love is primarily love to the Lord from the Lord, and thence also innocence, therefore conjugial love is also peace, like that which exists in the heavens with the angels. For as innocence is the very esse of all good, so peace is the very esse of all delight from good; consequently, it is the very esse of all joy between conjugial partners. Now, because all joy pertains to love, and conjugial love is the fundamental love of all the loves of heaven, therefore, peace itself dwells principally in conjugial love.
That peace is bliss of heart and soul arising from the conjunction of the Lord with heaven and the church, thus also from the conjunction of good and truth, when all dissension and combat of evil and falsity with good and truth has ceased, may be seen above (n. 365). And because conjugial love descends from these conjunctions, therefore also all the delight of that love descends and derives its essence from heavenly peace.
This peace also shines forth as heavenly bliss from the faces of conjugial partners in the heavens, because they are in that love and from that love mutually regard each other. Such heavenly bliss, which intimately affects the delights of the loves, and is called peace, can exist with none but those who can intimately be joined together, thus as to their very hearts.
997. That the way of the kings from the rising of the sun might be prepared, signifies that the Divine truth from the Lord might flow in. This is evident from the signification of "the way of the kings," as being the influx of Divine truth, "way" signifying influx, and "kings" truths. The influx of Divine truth is meant because it is called "the way of the kings from the rising of the sun," for "ways" signify influx, since all influx from one society to another, thus from the Lord, is through ways opened in the spiritual world. And since "the rising of the sun" signifies where the Lord is, so "from the rising of the sun" means from the Lord. That the Lord is the sun of heaven, and therefore the "sun" means in the Word the Lord as to love, may be seen above (n. 401, 412, 527). (That "the east" and "the rising of the sun" mean where the Lord is, see n. 422; that "kings" signify Divine truths 29, 31, 553, 625.) What these words mean in the nearest sense has been told above, namely, that a way might be opened from the land of Canaan, which signifies the spiritual of the church, to Assyria, which signifies the rational of the church. The river Euphrates separated and bounded these countries. So "the way of the kings from the rising of the sun" signifies a passage from the church; and that this was opened is meant in that sense by "the water of the Euphrates was dried up."
[2] Something shall now be said about the influx into men of Divine truth from the Lord. From the Lord as a sun both heat and light proceed; but the heat is Divine good, and the light is Divine truth. The light, which is Divine truth, flows into and enters into every angel of heaven, and also into every man in the world, and gives internal sight, which is the sight of the understanding. For every man, not as to his body but as to his spirit, has a faculty for receiving that light, that is, for understanding the Divine truth. And that faculty is opened as the man grows up, and cultivates and forms his rational according to order, by the knowledges [scientifica] and by the cognitions [cognitiones] of good and truth. But the heat, which is Divine good, does not flow into an angel or a man as the light, which is Divine truth, does, for the reason that man is born into evils of every kind, and evils obstruct; consequently evils must first be removed before the heat, which is Divine good, can flow in; and evils are removed by looking upon them as sins against God and shunning them, by praying to the Lord for help; and so far as a man thus receives Divine good so far he comes into the light of understanding Divine truth. For the way of Divine truth into a man who is reformed is through the good of the will, and of the life therefrom with him.
[3] But when a man is not in Divine good, but in evil, he has nonetheless the faculty for receiving light, that is, for understanding Divine truth; and yet only so far as he is in a state separate from evil; if he is not in a state separate he has no such understanding of truth. A man is in a state separate when he is held solely in the thought that belongs to his understanding and not at the same time in the affection that belongs to his will. But in this state a man is not reformed, because the light does not then affect his life, that is, Divine truth is not then implanted. But man is in a state not separate when he is held in thought from the understanding and at the same time in affection from the will; and in that state man does not receive light, that is, does not understand Divine truth, unless he is at the same time in Divine good as to the affection of the will, for in that state the evils that belong to the will and the consequent falsities that belong to the thought obstruct and extinguish the light. But of these two states of man more will be said hereafter.
(Continuation respecting the Sixth Commandment)
[4] Since conjugial love in its first essence is love to the Lord from the Lord, and thus is innocence, conjugial love is also peace, such as the angels in the heavens have. For as innocence is the very being [esse] of all good, so peace is the very being [esse] of all delight from good, consequently is the very being [esse] of all joy between the marriage pair. As then, all joy is of love, and conjugial love is the fundamental love of all the loves of heaven, so peace itself has its seat chiefly in conjugial love. Peace is happiness of heart and soul arising from the conjunction of the Lord with heaven and the church, as well as from the conjunction of good and truth, when all conflict and combat of evil and falsity with good and truth has ceased, as may be seen above n. 365. And as conjugial love descends from such conjunction so all the delight of that love descends and derives its essence from heavenly peace. Moreover, this peace shines forth in the heavens as heavenly happiness from the faces of a marriage pair who are in that love, and who mutually regard each other from that love. But such heavenly happiness, which inmostly affects the delights of loves, and is called peace, can be granted only to those who can be joined together inmostly, that is, as to their very hearts.
997. "Ut pararetur via regum ab ortu solis." - Quod significet ut Divinum Verum a Domino possit influere, constat ex significatione "viae regum", quod sit influxus Divini Veri, per "viam" enim significatur influxus, et per "reges" significantur vera; quod sit influxus Divini Veri qui intelligitur, est quia dicitur "via regum ab ortu solis"; per "vias" enim significantur influxus, quoniam omnis influxus ab una societate ad alteram, ita a Domino, sit per vias apertas in spirituali mundo; et quoniam per "ortum solis" significatur ubi Dominus, ita "ab ortu solis" est a Domino. Quod Dominus sit Sol caeli, et quod inde per "solem" in Verbo intelligatur Dominus quoad amorem, videatur supra (n. 401 (a-e), 412(b), 527). (Quod per "orientem" et per "ortum solis" intelligatur ubi Dominus, (videatur supra, ) n. 422: et quod per "reges" significentur Divina vera, n. 29, 31, 553, 625.) Quid per haec verba in sensu proximo intelligitur, supra dictum est, nempe, ut aperiretur via a terra Canaane, per quam significatur spirituale ecclesiae, ad Assyriam, per quam significatur rationale ecclesiae; fluvius Euphrates separabat et distinguebat illas terras; inde per "viam regum ab ortu solis" significatur aditus ab ecclesia; quod ille aperiretur, in eo sensu intelligitur per quod "aqua Euphratis exsiccata sit."
[2] Nunc aliquid de influxu Divini Veri a Domino apud homines dicetur. A Domino ut Sole exit et calor et lux; sed calor est Divinum Bonum, et lux est Divinum Verum. Lux quae est Divinum Verum influit et intrat apud omnem angelum caeli, et quoque apud omnem hominem mundi, et dat visum internum, qui est intellectus: nam unicuivis homini quoad ejus spiritum, tametsi non quoad corpus, est facultas recipiendi lucem illam, hoc est, intelligendi Divinum Verum; sed aperitur illa facultas sicut homo adolescit, et rationale suum secundum ordinem per scientias et percognitiones boni et veri excolit et format. At calor, qui est Divinum Bonum, non ita apud angelum et apud hominem, sicut lux, quae est Divinum Verum, influit; causa est, quia homo nascitur in mala omnis generis, et mala obstant; quare illa primum removenda sunt antequam calor, qui est Divinum Bonum, potest influere; ac mala removentur per aspicere illa ut peccata contra Deum, et fugere illa, supplicando Dominum de ope; quantum itaque homo sic recipit Divinum Bonum, tantum in lucem intelligendi Divinum Verum venit; nam via Divini Veri in hominem, qui reformatur, est per bonum voluntatis et inde vitae apud illum.
[3] Quando autem homo non in Divino Bono est, sed in malo, tunc nihilominus est in facultate recipiendi lucem, seu intelligendi Divinum Verum, sed quantum est in statu separato; si vero non in statu separato est, tunc illud non ita intelligit. Status separatus est homini, quando solum tenetur in cogitatione quae intellectus, et non simul in affectione quae voluntatis ejus est; sed in hoc statu homo non reformatur, quia lux illa tunc non afficit vitam ejus, seu Divinum Verum non implantatur: status autem non separatus est homini, quando tenetur in cogitatione ex intellectu, et simul in affectione ex voluntate; in hoc statu homo non recipit lucem seu intelligit Divinum Verum, si non simul quoad affectionem voluntatis in Divino Bono sit; nam in hoc statu mala quae voluntatis sunt, et inde falsa quae cogitationis, obstant, et exstinguunt lucem. Sed de binis his statibus hominis plura in sequentibus dicentur.
[4] (Continuatio de Sexto Praecepto.)
Quoniam amor conjugialis In sua prima essentia est amor in Dominum a Domino, et inde quoque est innocentia, ideo etiam amor conjugialis est pax, qualis est in caelis apud angelos; nam sicut innocentia est ipsum esse omnis boni, ita pax est ipsum esse omnis jucundi ex bono, consequenter est ipsum esse omnis gaudii inter conjuges. Nunc quia omne gaudium est amoris, et amor conjugialis est amor fundamentalis omnium amorum caeli, ideo ipsa pax in amore conjugiali principaliter residet. Quod pax sit beatum cordis et animae oriundum ex conjunctione Domini cum caelo et ecclesia, ita quoque ex conjunctione boni et veri, cessante omni discidio et pugna mali et falsi cum bono et vero, videatur supra (n. 365); et quia amor conjugialis descendit ex illis conjunctionibus, ideo quoque omne jucundum illius amoris descendit et trahit essentiam suam ex caelesti pace. Pax illa etiam, ut caeleste beatum, ex faciebus conjugum, qui in amore illo sunt et ex amore illo se mutuo aspiciunt, in caelis elucet; nec tale caeleste quod intime afficit jucunda amorum, et vocatur pax, dari potest apud alios quam apud illos qui possunt intime, ita quoad ipsa corda, conjungi.